1,214
edits
Changes
Jump to navigation
Jump to search
Line 11:
Line 11: + + − == Signs of Sattva dominance in manas ==+ − शुद्धसत्त्वजानि शौचमास्तिकत्वं, कृतज्ञता, दाक्षिण्यं, − + + − वर्त्मरुचिर्भक्तिरभिषङ्गाभावस्तमोगुणो विपर्ययश्च||१९|| A.S.SHA. 5/19+ − − Line 27:
Line 27: − + + + + + + + − गीताध्ययनसौभाग्यसुरतोत्साहकृन्मदः ||२०७|| su su 45/207+ − + − तत्र सत्त्वं मनस्तस्योपप्लवो रजस्तमश्च इत्येवम्भूतात्मकं+ + + − देहमाहुः||२२|| a.s.sha 5/22+ Line 87:
Line 95: − रजस्तमोभ्यां युक्तस्य संयोगोऽयमनन्तवान्| − − ताभ्यां निराकृताभ्यां तु सत्त्ववृद्ध्या <sup>[१]</sup> निवर्तते||३६|| Cha sha 1/36 − − मोक्षो रजस्तमोऽभावात् बलवत्कर्मसङ्क्षयात्| − − वियोगः सर्वसंयोगैरपुनर्भव उच्यते||१४२|| Cha sha 1/142
Editing content
Sattva is that property of mind which is responsible for binding soul to its material existence with the purpose of obtaining knowledge and happiness. Sattva is believed to be of illuminating nature. By the means of this illuminating nature it enables the individual to gain the real knowledge of the situation. The real knowledge strengthens the person and inhibits from making decisions that could be detrimental to health of body, mind and senses. Thus in its true sense Sattva helps to keep individual diseases-free and healthy. Sattva makes person calm, satisfied, charitable, compassionate, helpful, serene, and tranquil. While the mode of goodness creates an effect of serenity and happiness, attachment to them itself binds the soul to material nature.
Sattva is that property of mind which is responsible for binding soul to its material existence with the purpose of obtaining knowledge and happiness. Sattva is believed to be of illuminating nature. By the means of this illuminating nature it enables the individual to gain the real knowledge of the situation. The real knowledge strengthens the person and inhibits from making decisions that could be detrimental to health of body, mind and senses. Thus in its true sense Sattva helps to keep individual diseases-free and healthy. Sattva makes person calm, satisfied, charitable, compassionate, helpful, serene, and tranquil. While the mode of goodness creates an effect of serenity and happiness, attachment to them itself binds the soul to material nature.
==मनोगुणः सत्त्व॥ Sattva as virtue of manas==
In Samskrit, guna indicate virtue while dosha is considered its antonym which means, 'a defect in something'. Among [[Trigunas (त्रिगुणाः)|Trigunas]], Ayurveda identifies Sattva as virtue or guna of manas. As sattva is illuminating by nature it helps person to obtain real knowledge. Once the clarity and real understanding of the situation is acquired by a person, there are very less chances of making [[Prajnaparadha (प्रज्ञापराधः)|pradnaparadha]] and creating karmas that trap the soul in material existence. Thus, Sattva is not just illuminating but also liberating and thus it is called as Guna or virtue of manas. [[Rajas (रजः)|Rajas]] and [[Tamas (तमः)|Tamas]] obstruct the pathway to get real knowledge make individual prone to create [[Prajnaparadha (प्रज्ञापराधः)|prajnaparadhas]] and therefore those are identified as doshas (defects) of Manas.
<blockquote>तत्र सत्त्वं मनस्तस्योपप्लवो रजस्तमश्च इत्येवम्भूतात्मकं देहमाहुः ॥ (Asht Samg 5.22)<ref>Ashtanga Samgraha ([http://vedotpatti.in/samhita/Vag/esangraha/?mod=read&h=rajastama Sharirsthanam Adhyayam 5 Sutram 22])</ref></blockquote><blockquote>tatra sattvaṁ manastasyopaplavo rajastamaśca ityevambhūtātmakaṁ dehamāhuḥ ॥ (Asht Samg 5.22)</blockquote>
व्यवसायः, शौर्य्यं, गाम्भिर्यं बुद्धिर्मेधा, स्मृतिः शुक्ल
== मनसि सत्वबाहुल्यलक्षणानि॥ Signs of Sattva dominance in manas ==
When Sattva overpowers tamas and rajas in manas, the person shows peculiar behavior. The mind, body, emotions and behavior of the person which hints towards Sattva predominance is described by Ayurveda acharyas as below.<blockquote>शुद्धसत्त्वजानि शौचमास्तिकत्वं, कृतज्ञता, दाक्षिण्यं, व्यवसायः, शौर्य्यं, गाम्भिर्यं बुद्धिर्मेधा, स्मृतिः शुक्लवर्त्मरुचिर्भक्तिरभिषङ्गाभावस्तमोगुणो विपर्ययश्च॥ (Asht Samg 5.19)<ref>Ashtang Samgraha (Sharirsthanam Adhyayam 5 Sutram 19)</ref> </blockquote><blockquote>śuddhasattvajāni śaucamāstikatvaṁ, kr̥tajñatā, dākṣiṇyaṁ, vyavasāyaḥ, śauryyaṁ, gāmbhiryaṁ buddhirmedhā, smr̥tiḥ śuklavartmarucirbhaktirabhiṣaṅgābhāvastamoguṇo viparyayaśca॥ (Asht Samg 5.19)</blockquote>Meaning: Pure Sattva predominance (in mind) leads to development of tendencies towards hygiene and cleanliness, faithfulness, gratitude, kindness, settled determination, bravery, depth of profundity of character, intelligence, wisdom, memory, choosing pure or right path, devotion, devoid of curse or imprecation and all that is opposite to Tamas properties.
सत्त्वं तु व्यसनाभ्युदयक्रियादिस्थानेष्वविक्लवकरम् ||३७||
सत्त्वं <sup>[१]</sup> तु व्यसनाभ्युदयक्रियादिस्थानेष्वविक्लवकरम् <sup>[२]</sup> ||३७||
सत्त्ववान् सहते सर्वं संस्तभ्यात्मानमात्मना |
सत्त्ववान् सहते सर्वं संस्तभ्यात्मानमात्मना |
Commentary: सत्त्वं मनोबलं गुणविशेषो रजस्तमसोर्विपक्षः; सत्त्वे सति पीडादिसहिष्णुत्वलक्षणं मनोबलं भवति| व्यसनं दुःखं, सुखस्य हेतुरभ्युदयः, तयोः क्रियास्थानानि, येषु स्थानेषु व्यसनाभ्युदयक्रिये भवतः, तानि व्यसनाभ्युदयक्रियास्थानानि तेषु| अविक्लवकरम् अग्लानिकरमहर्षकरं च|
Commentary: सत्त्वं मनोबलं गुणविशेषो रजस्तमसोर्विपक्षः; सत्त्वे सति पीडादिसहिष्णुत्वलक्षणं मनोबलं भवति| व्यसनं दुःखं, सुखस्य हेतुरभ्युदयः, तयोः क्रियास्थानानि, येषु स्थानेषु व्यसनाभ्युदयक्रिये भवतः, तानि व्यसनाभ्युदयक्रियास्थानानि तेषु| अविक्लवकरम् अग्लानिकरमहर्षकरं च|
सात्त्विके शौचदाक्षिण्यहर्षमण्डनलालसः |
तामसप्रकृतिपुरुषस्य लक्षणानि॥ Tamasika prakrti signs
तामस प्रकृतिभेदाः॥ Sub-types of Tamas dominant psychic constitution
तामस मद लक्षणानि॥ Signs when the person with Tamas dominance is intoxicated
<blockquote>सात्त्विके शौचदाक्षिण्यहर्षमण्डनलालसः | गीताध्ययनसौभाग्यसुरतोत्साहकृन्मदः ॥ (Sush Samh 45.207)<ref name=":0">Sushruta Samhita (Sharirsthanam Adhyayam 45 Sutram 207)</ref> </blockquote><blockquote>sāttvike śaucadākṣiṇyaharṣamaṇḍanalālasaḥ | gītādhyayanasaubhāgyasuratotsāhakr̥nmadaḥ ॥ (Sush Samh 45.207)<ref name=":0" /> </blockquote>Meaning:
तमोबहुल्यजनिताः विकाराः ॥ Diseases originating from Tamas dominance
== Sattva as manas ==
==मोक्ष-तमसयोः संबंधः ॥ Role of Tamas in Moksha==
[[Moksha (मोक्षः)|Moksha]] is considered to be liberation of soul from mortal body and its union with the supreme consciousness. It is believed that purusha or soul is trapped in the mortal body and suffers from karmas. This bond of atma and shareera is because of trigunas as per Bhagvad Gita.<blockquote>सत्त्वं रजस्तम इति गुणा: प्रकृतिसम्भवा: | निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥ (Bhagvad Gita 14.5)</blockquote><blockquote>sattvaṁ rajastama iti guṇā: prakr̥tisambhavā: | nibadhnanti mahābāho dehe dehinamavyayam ॥ (Bhagvad Gita 14.5)</blockquote>Thus, when Ayurveda discusses about Atma, Karma and Moksha; acharyas have described the process of Moksha at the level of mind and soul. It is stated that Moksha is achieved only after annihilation of effects of potent past actions/deeds and when there is absence of rajas and tamas in the mind. At this stage there is detachment of [[Sharira (शरीरम्)|sharira]], [[Manas (मनः)|manas]], [[Indriyas (इन्द्रियाणि)|indriyas]] and [[Atman (आत्मन्)|atma]].<blockquote>मोक्षो रजस्तमोऽभावात् बलवत्कर्मसङ्क्षयात् | वियोगः सर्वसंयोगैरपुनर्भव उच्यते ॥ (Char. Samh. 1.142)<ref>Charaka Samhita ([http://niimh.nic.in/ebooks/ecaraka/?mod=read Sharirsthanam Adhyaya 1 Sutram 142])</ref></blockquote><blockquote>mokṣo rajastamo'bhāvāt balavatkarmasaṅkṣayāt | viyogaḥ sarvasaṁyogairapunarbhava ucyate ॥ (Char. Samh. 1.142)</blockquote>This is a state after which there is no more physical or mental contacts. Further there is no process of rebirth. Thus presence or absence of Tamas plays important role in the process of Moksha.
रजस्तमोभ्यां युक्तस्य संयोगोऽयमनन्तवान्|
ताभ्यां निराकृताभ्यां तु सत्त्ववृद्ध्या <sup>[१]</sup> निवर्तते||३६|| Cha sha 1/36
== Sattvik prakruti signs ==
== Sattvik prakruti signs ==
== Role of Sattva guna in Moksha ==
== Role of Sattva guna in Moksha ==